Thera 3.7: Varana
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(177):Passika Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =176. Vāraṇa= Reborn in this Buddha-age in Kosala as a brahmin's son, he was named Vāraṇa. Come of age, he heard a Thera preach the Path(Dhamma) in a forest, and believing, entered the Monk’s order. One day going to wait upon the Buddha he saw, on the way, a family quarrel, through which some were killed. Distressed, he hastened to the Exalted One(Buddha), and told him. And the latter, discerning the progress of his mind, taught him, saying: ---- 237 Yodha koci manussesu parapāṇāni hiɱsati,|| Asmā lokā paramhā ca ubhayā dhaɱsate naro.|| || 238 Yo ca mettena cittena sabbapāṇānukampati,|| Bahuɱ1 so pasavati puññaɱ tena tādisako2 naro.|| || 239 Subhāsitassa sikkhetha samaṇūpāsanassa ca,|| Ekāsanassa raho cittavūpasamassa cāti.|| || ---- 237 whosoever here causs fellow-creatures pain, From this and from the other-world, from both This man may forfeit all they yield of good.1 238 whosoever with loving heart compassion takes On every fellow-creature, such a man Did generate of merit ample store. 239 165 Train you yourselves in pious utterance, In waiting ever on the wise and good, In searching secret solitary place, And in the calm and concentrated mind. ---- When these verses were ended, Vāraṇa, developing insight, won arahantship(enlightenment). ---- 1 The last phrase from the Commentary, 'the good and happiness comprised in both worlds.' ---- =3.7 176 Commentary on the stanza of Vāraṇatthera= The stanza starting with Yo’dha koci manussesu constitutes that of the venerable Thera Vāraṇa. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, performing acts of merit in this or that existence, was reborn in a brahmin family, even prior to the arising of the Blessed One Tissa, ninetytwo eaons (kappa) ago, became proficient (pāragū) in the arts and sciences of the brahmins, renounced the world by becoming an ascetic recluse and dwelt teaching charms to his fifty four thousand resident pupils. On that occasioun also, there was a great earth-quake owing to the descending into His mother’s womb in His last existence of the Blessed One Tissa in His condition of Bodhisatta after having passed away from the body of Tusita. On having noticed it, the multitude of men became afraid and excited, approached that ascetic and enquired about the cause of the earth-quake. He comforted the crowd after having spoken to them of it’s being the foreboding omen of the arising of Buddha saying thus:– “The great Bodhisatta descended into His mother’s womb; on that account there was this earth-quake; therefore you need not fear.” He aptly felt the feeling of zest (pīti) over Buddha as his object of contemplation. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in a brahmin family in the kindgom of Kosala, when this Buddha arose; having gained the name Vāraṇa, he, on having come of age, listened to the teaching of truth (dhamma) in the presence of a certain Thera who resided in a forest, gained his pious pleasure (pasāda), became a monk, and did his monk’s duties. One day, he was going on his journey to attend upon Buddha, when, on his way, he saw people of not inferior families (ahīnakule) dead after having quarrelled with each other, became remorseful, saying to himself; “These creatures had reached destruction of their lives by being mutually antagonistic,” and went to the presence of the Blessed One, who, having understood the behaviour of his mind, spoke three stanzas, in order to give him instruction, commensurate with it. 237. “Whoever here among human beings, haresses other creatures, from this world as well as from the other world, the man falls from (dhaṃsate) both. 238. “On the other hand whoever sympathises all living beings with his heart of loving kindness, such a man like that, indeed, produces much merit. 239. “Get youself trained in good speech, as well as service to monks; train yourself to get seated alone in seclusion, as well as the calmness of your mind (cittavūpasama). There, yo’dha koci manussesu means: here, among man, anyone, who is either a princely warrior (khattiya) or a brahmin or a commercial man or a labourer (sudda), a layman (gahaṭṭha) or a monk, here, the taking of human being (manussaggahaṇa) indicates the most superior living creature; thus, it should be seen. Parapāṇāni hiṃsati means: he harms and kills other living beings. Asmā lokā means: from this world; paramhā means: from the other world. Ubhayā dhaṃsate means: he falls from both; he falls away from (parihāyati) the welfare and happiness pertaining to (pariyāpanna) both the worlds; thus, is the meaning. Having shown the evil deed (dhamma) characteristic of oppressing (pīḷa) others, now, in order to point out the good deed (dhamma) characteristic of receding from oppressing others, Buddha spoke the second stanza starting with “Yo ca mettena.” There, Mettena cittena means: with the mind well connected with loving kindness; in other words with the attainment of conception (appanā) of one kind or another. Sabbapāṇāukampati means: is filled with loving kindness (mettāyati) over all living beings as if over his own bosom son. Bahuṃ hi so pasavati puññaṃ tādisako naro means: that individual, who lives with such loving kindness as in that manner, produces, aptly gain and achieve much great bountiful good-deed of merit. Now, Buddha spoke the third stanza, starting with subhāsitassa, in orderto assign him in the performance of such deeds as calm composure (samattha) and spiritual insight (vipassanā) along with their constituent parts (sambhāra). There, Subhāsitassa sikkhetha means: one should learn the well-spoken pariyatti truth (dhamma) classified (bheda) as teaching (kathā) on few wants (appichā) and so on, by way of hearing, bearing in memory and all-round questioning and so on. Samaṇūpāsanassa ca means: after having approached time after time (kālena kālaṃ) monks who had put an end (samita) to evil deeds, good friends and devotees, one should learn to be near then to attend upon them as well as for proper practice (paṭipatti), Ekāsanassa ca raho cittavūpasamassa ca means: when continuously practising (anubrūhantassa) alone, without any associate, bodily seclusion, one should learn sitting his seat by way of being continuously engaged in mental exercise in solitude (raho); in this manner, engaging oneself continuously in mental exercise (kammaṭṭhāna) and arriving at the head (matthaka) of the cultivation of meditation (bhāvanā), one shoulkd learn how to rid one’s mind of the different forms of depravity (kilesa). Indeed, whatever depravity had been allayed and dispelled but definitely by means of such disciplined conduct as higher morality (adhisīla) they amount to the fact that the disciplined conduct in the right path and fruition (magga phalasikkhā) has but definitely appeased the mind of the learner. At the total end of the stanzas, the Thera increasingly developed spiritual insight (vipassanā) and attained Arahantship. Hence, has it bee said in the Apadāna:– “Having penetrated into the Himavaṃ, I then taught charms (mante). Fifty four thousand pupils attended upon me. All of them were highly advance (adhita) versed in the vedas; they had reached perfection in the six constituent sectors (chaḷaṅga); supported by their own science, they dwelt in Himavanta. Having passed away from the body of Tusita the fully famous divine youth, thoughtful and mindful sprang up in His mother’s womb. When the self-awakened Buddha came to arise, the ten-thousand extersive earth quaked. The blind got back their eye- sight, when the Leader was appearing. This entire earth quaked in all manners; after having heard the sound of proclamation (nigghosa), the multitude of man became excited. All men came together and arrived at my presence (and said); The earth quaked what result would happen? I then told them thus: ‘Do not be afraid; there is no danger to you. You all should be relieved; this occurrence is of good benefit (suvatthiko). With eight causes of self-awakened Buddhas, this earth used to quake; likewise signs are seen; the light is abundantly great. Undoubtedly, Buddha, the best, possessor of eye sight, will arise’; having made the mass of men know well, I spoke to them the five precepts. Having heard the five precepts and about the appearance of Buddha also which is difficult to gain, they became excited and gooe-minded; glad and joyous, they said: It was ninetytwo aeons (kappa) ago, that I made my expository explanation of the sign (of Buddha’s appearance); I do not remember any evil existence; this is the fruitful result of my expository explanation. My depravity had been burnt. … Buddha’s instruction had been carried out.” The Commentary on the stanza of the Thera Vāraṇa is complete. ----